Beiträge zur Kenntniss der Mennoniten-Gemeinden in Europa und America : statistischen, historischen und religiösen Inhalts /

Volume 2 published in Breslau by Carl Friedrich Fritsch under title: Beiträge zur Kenntniss der Taufgesinnten Gemeinden oder der Mennoniten, statistischen, historischen und religiösen, auch juristischen Inhalts.

Der Sammler für Geschichte und Statistik von Tirol.

Library's copy of 3. Bd. imperfect: p. 105-120 wanting.

Mémoires de Constant : premier valet de chambre de l'empereur, sur la vie privée de Napoléon, sa famille et sa cour.

Vol. 5 called V. 6 on spine.

Isaías 24,1-6 na perspectiva da profecia apocalipsista resultante de um complexo processo sócio-teológico em transição

A dissertação objetiva estudar o papel que o apocalipsismo, desempenhou na história e no contexto da redação do oráculo isaiano em Isaías 24,1-6. A proposta é de que sua função foi de grande importância no processo de formação do judaísmo pós-exílico, fomentando uma nova reidentificação e reetnização dos israelitas-judaítas num contexto de frustração nacionalista e religiosa que gerou uma grande heterogeneidade teológica. Identificamos este contexto como sendo o ambiente em que se deu um complexo processo de transição sócio-teológica na história dos judaitas no período de dominação persa. O apocalipsismo, enquanto fenômeno religioso e sócio-histórico, se mostrou como resultado de uma realidade hostil e desumanizadora na qual a identidade teológico-cultural e os relacionamentos sócioeconômicos das pessoas foram extremamente ameaçados e violentados gerando uma contraposição aos desígnios de Yahweh expressos na aliança firmada por ele para com seu povo. Através da pesquisa e análise exegética de Isaías 24,1-6, a presente dissertação propõe que, a partir dessa realidade conflituosa, a profecia apocalipsista isaiana se manifesta contra as estruturas e suas articulações geradoras de segregação e desumanidade, lançando uma esperança no ato transformador por intermédio de Yahweh, o senhor da história, que possibilita um reverso histórico, a partir do qual será possível reconstruir relacionamentos favoráveis no âmbito social e espiritual.(AU)

CRISTIANISMO ETÍOPE A PARTIR DA EXPERIÊNCIA ÉTNICA NARRADA EM ATOS 8, 26-40

Torna-se muito importante demonstrar as experiências cristãs que existiram e coexistiram juntas ou/e imersas nas culturas extrapalestinenses e que exerceram protagonismo no anúncio do querigma. São experiências cristãs vividas e realizadas no período do cristianismo primitivo, e que, sem dúvida, contribuíram significativamente para o seu processo de expansão. Apresentamos a perícope Atos 8,26-40. Trata-se do episódio de Filipe e o Etíope. Acontece um deslocamento do eixo geográfico-missionário de Samaria ao caminho que desce de Jerusalém a Gaza , retornando a Cesaréia. O texto abre o horizonte das experiências cristãs a outros povos e nações, representadas nesta perícope pela figura do Etíope eunuco. Partindo de Atos 8,26-40, na perspectiva da redação lucana como ponto de partida, por meio dos procedimentos exegéticos e dos recursos histórico- literários, apoiado no referencial teórico dos conceitos de etnicidade e fronteiras étnicas, nós pretendemos investigar a possibilidade de uma experiência cristã vivenciada na Etiópia, que se constrói etnicamente desde as identidades que interagem na perícope e que apontam ao imaginário do universo simbólico do Etíope. Assim, resgataremos na exegese bíblica pautas hermenêuticas para a nossa prática teológico-bíblica-pastoral no horizonte das identidades e fronteiras étnicas do universo afro americano e caribenho.

Duck fleas as evidence for eiderdown production on archaeological sites

Acknowledgements This project was undertaken as part of my doctoral studies funded by the Commonwealth Scholarship Commission (CACR-2009-39) in the United Kingdom. I would like to thank my supervisors Karen Milek and Andrew Dugmore for their help and support. I also wish to thank Jónas Helgason, his son Alexius Jónasson and Baldur Vilhelmsson for kindly having allowed access to the eiderdown stores and workshops at Æðey and Vatnsfjörður and for having provided assistance when needed. I would like to thank Fornleifastofnun Íslands for supporting my fieldwork at Vatnsfjörður, as well as Paul Ledger and Garðar Guðmundsson for their help during fieldwork. I am especially grateful to Richard Marriott for his invaluable help with flea identifications and for lending me reference material. Erling Ólafsson and Jan Klimaszewski also helped with the beetle identifications. Consultation of the BugsCEP database (Buckland and Buckland, 2006) aided the redaction of this paper.

Duck fleas as evidence for eiderdown production on archaeological sites

Acknowledgements This project was undertaken as part of my doctoral studies funded by the Commonwealth Scholarship Commission (CACR-2009-39) in the United Kingdom. I would like to thank my supervisors Karen Milek and Andrew Dugmore for their help and support. I also wish to thank Jónas Helgason, his son Alexius Jónasson and Baldur Vilhelmsson for kindly having allowed access to the eiderdown stores and workshops at Æðey and Vatnsfjörður and for having provided assistance when needed. I would like to thank Fornleifastofnun Íslands for supporting my fieldwork at Vatnsfjörður, as well as Paul Ledger and Garðar Guðmundsson for their help during fieldwork. I am especially grateful to Richard Marriott for his invaluable help with flea identifications and for lending me reference material. Erling Ólafsson and Jan Klimaszewski also helped with the beetle identifications. Consultation of the BugsCEP database (Buckland and Buckland, 2006) aided the redaction of this paper.

Duck fleas as evidence for eiderdown production on archaeological sites

Acknowledgements This project was undertaken as part of my doctoral studies funded by the Commonwealth Scholarship Commission (CACR-2009-39) in the United Kingdom. I would like to thank my supervisors Karen Milek and Andrew Dugmore for their help and support. I also wish to thank Jónas Helgason, his son Alexius Jónasson and Baldur Vilhelmsson for kindly having allowed access to the eiderdown stores and workshops at Æðey and Vatnsfjörður and for having provided assistance when needed. I would like to thank Fornleifastofnun Íslands for supporting my fieldwork at Vatnsfjörður, as well as Paul Ledger and Garðar Guðmundsson for their help during fieldwork. I am especially grateful to Richard Marriott for his invaluable help with flea identifications and for lending me reference material. Erling Ólafsson and Jan Klimaszewski also helped with the beetle identifications. Consultation of the BugsCEP database (Buckland and Buckland, 2006) aided the redaction of this paper.

NONDISCLOSURE – A GOOD NEWS SIGNAL?

I examine the implications of nondisclosure in a setting where there is a credible signal as to the proprietary nature of the undisclosed information. Specifically, I investigate the market and analysts' response to firms’ application to the Securities and Exchange Commission (SEC) for a confidential treatment order (CTO), which allows firms to redact required disclosures from SEC filings when the redacted information is proprietary. I find that the market and analysts react favorably to the voluntary nondisclosure of proprietary information using the SEC confidential treatment process. Market and analysts reactions are more favorable to the redaction of information that is more likely to have proprietary value, such as information related to research and development. In addition, I show that the redacting firms experience superior accounting performance compared to their peers in the years following the redaction, consistent with the market and analysts’ response to the redaction. However, I find that analysts engage in more intense private information search in response to a CTO redaction. This finding suggests that, although a CTO redaction can signal the nature of undisclosed information, analysts believe that the signal is not fully revealing of the economic magnitude of the undisclosed information. Overall, this study’s findings indicate that a firm's willingness to submit to the CTO approval process serves as a credible signal of the proprietary nature of the withheld information. The results of this study suggest a possible role for a credible signaling channel to facilitate communication between insiders and outsiders regarding the nature of withheld information.

La règle des syzygies et le dualisme dans les Homélies et les Reconnaissances pseudo-clémentines: Études littéraires

Les Homélies et les Reconnaissances du Pseudo-Clément, aussi appelées Pseudo-Clémentines, sont des témoins privilégiés du foisonnement intellectuel et théologique des premiers siècles chrétiens. Alors que la recherche moderne a longtemps tenté de déterminer les différentes étapes de leur constitution (ne posant pour seule conclusion certaine que l’existence d’un « Écrit de base » à leur origine), le présent mémoire offre une enquête littéraire qui permettra de situer l’état final des Pseudo-Clémentines dans leur contexte rédaction, en établissant comment elles dialoguent avec les principaux groupes religieux de leur milieu (chrétiens, judéo-chrétiens, juifs, gnostiques et païens). Dans ce cadre, cette étude définit le dualisme pseudo-clémentin selon ses quatre aspects : la règle de syzygies ou des couples antagonistes, qui veut que tout, dans la création, soit organisé par Dieu en couples opposés ; les prophéties masculine et féminine, dont la première apporte la vérité alors que la seconde apporte le mensonge ; la doctrine des deux rois, dont l’un, qui est bon, gouverne le royaume du monde à venir, alors que l’autre, qui est mauvais, règne sur le monde présent ; la doctrine des deux voies, dont l’une mène au salut et l’autre à la perdition. Après une analyse de ces thèmes au sein des Pseudo-Clémentines, qui révèle les différences qui existent entre les deux textes, ces mêmes motifs sont recherchés dans la littérature apparentée, en particulier dans les textes gnostiques de la bibliothèque de Nag Hammadi, les textes découverts à Qumrân et la littérature judéo-chrétienne. Les conclusions dégagées permettent de définir précisément le dualisme des Homélies et celui des Reconnaissances, d’identifier des fonctions polémiques et rhétoriques de ce dualisme et de cerner des groupes religieux possiblement alliés et ennemis des Pseudo-Clémentines.

Manual de la comunicación inclusiva

El Manual de la Comunicación Inclusiva es una guía para generar mensajes éticos acerca de las personas que tradicionalmente son consideradas “minorías” en Costa Rica. Pretende dar recomendaciones al momento de escribir o difundir mensajes audiovisuales sobre la gente con discapacidad, la infancia, las personas afrodescendientes, los hombres homosexuales, las mujeres lesbianas, las personas indígenas o migrantes, entre otros. Es un trabajo colectivo del curso semestral “Comunicación inclusiva” que se impartió en la Escuela de Ciencias de la Comunicación Colectiva de la Universidad de Costa Rica durante los años 2007 y 2008. La población estudiantil colaboró en su redacción. Las diferentes organizaciones de la sociedad civil también aportaron ideas. Además, estas organizaciones capacitaron semanalmente al estudiantado en cada uno de sus temas de interés. El trabajo de compilación y edición estuvo a cargo del profesor del curso. El Manual de la comunicación inclusiva aspira a que toda persona emisora de un mensaje, reflexione sobre la forma y el contenido antes de emitirlo con el fin de lograr un producto comunicacional, que aliente el respeto y la inclusión de todas las personas dentro de una sociedad, que aún no logra superar todas las manifestaciones de discriminación. The Inclusive Communication Manual is a guide that allows us generate ethical messages about people or groups of people who are traditionally considered in Costa Rica as “minorities”. It Intends to provide recommendations for the autho messages that has to do with people who have certain disability or about childhood, African American people, homosexual men, lesbian women, group of natives and migrants among others.  It’s a collective work from the “Inclusive Communication” course that took place at the “Collective Communication School of Costa Rica’s University” during the year of 2007 and 2008. The students collaborated in its redaction as well as different other organizations of the civil society who provided ideas. Also, these organizations trained the students on a weekly basis on each and everyone of the subjects in study. The work of compiling information and its editing was done by the professor of the course.The Manual of Inclusive Communication intends to make the person who sends a message, think about the message, its content and form, before sending the message in order to accomplish a communicational product that will reinforce the respect and the inclusion of every single person within a society which even nowadays it can’t overcome the different manifestations of discrimination.